BCP Daily Office Lectionary for Tuesday, Dec. 14, 2004

    Source: http://www.satucket.com/lectionary/index.htm

Morning Psalm(s): AM Psalm 45 [PCUSA: 33:1-22]

Evening Psalm(s): PM Psalm 47, 48 [PCUSA: 85:1-13]

Old Testament: Isa. 9:1-7 [PCUSA: Isaiah 9:2-7]

Epistle: 2 Pet. 1:12-21

Gospel: Luke 22:54-69

Presbyterian Readings with Biblical Text for the Current Day:

http://www.pcusa.org/cgi-bin/lectiond.cgi

Yesterday’s comments ended by quoting the beginning of today’s promise, and noting the way Matthew relates it to the opening of Jesus’ ministry in Galilee.

            The people who walked in darkness

               have seen a great light;

            those who lived in a land of deep darkness–

               on them light has shined. (Isa. 9:2)

A king is addressed, perhaps Hezekiah or another Judean king (cf. Victor R. Gold and William L. Holladay, NOAB):

            You have multiplied the nation,

               you have increased its joy;

            they rejoice before you

               as with joy at the harvest,

               as people exult when dividing plunder. (v. 3)

This king has “broken the yoke of their burden . . . as on the day of Midian” (v. 4), when Israel, under Gideon’s leadership, defeated Midian (Judges 7:15-25). This passage has come to be understood as a reference to the Messianic King:

            For a child has been born for us,

               a son given to us;

            authority rests upon his shoulders;

               and he is named

            Wonderful Counselor, Mighty God,

               Everlasting Father, Prince of Peace.

            His authority shall grow continually,

               and there shall be endless peace

            for the throne of David and his kingdom.

               He will establish and uphold it

            with justice and with righteousness

               From this time onward and forevermore. (vv. 6-7)

When George Frederick Handel set this passage to music, he used the language of the Authorized (King James) Version: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder . . .”

Peter, or someone speaking for him and sharing his thoughts, anticipates his death (2 Pet. 1:14) or remembers it, and seeks to help the next generation remember the Apostles’ message. “And I will make every effort so that after my departure you may be able at any time to recall these things” (v. 15). He says “we did not follow cleverly devised myths” in our preaching of Christ, “but we had been eyewitnesses of his majesty” (v. 16). He refers briefly to the Transfiguration (Mt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36), “For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, ‘This is my Son, my Beloved, with whom I am well pleased’” (2 Pet. 1:17). “We ourselves heard this,” he says (v. 18), which confirms “the prophetic message” (v. 19). And he reminds them/us that, “Since prophecy is inspired by the Spirit, its interpretation must be in accord with God’s intention” (Warren A. Quanbeck and Pheme Perkins, NOAB, commenting on vv. 20-21).

Luke’s account of Peter’s denials (Lk. 22:54-62) is similar to those of Matthew (26:69-75) and Mark (14:66-72) with minor variations. The others report the denials after the trial before Caiaphas and before Jesus was delivered to Pilate, but Luke reports the denials before the trial before Caiaphas. Matthew and Mark report the accusations of Peter by bystanders in the first person, “You also were with Jesus” (Mk. 14:67; Mt. 26:69), third person, “This man is one of them” (Mk. 14:69; cf. Mt. 26:71), and first person, “Certainly you are one of them” (Mk. 14:70; cf. Mt. 26:73), in that order. Luke reverses this pattern, using third person (Lk. 22:56), first person (v. 58), and third person (v. 59). These differences don’t appear to represent Luke’s editing, but rather minor differences in the reporting of eyewitnesses. The interchange before Caiaphas and the Council has similar minor differences: “Again the high priest asked him, ‘Are you the Messiah, the Son of the Blessed One?’” (Mk. 14:61). “I put you under oath before the loving God, tell us if you are the Messiah, the Son of God” (Mt. 26:63). In Mark and Matthew, Jesus’ answer alludes to Daniel 7:14 and Psalm 110:1 (Mk. 14:62). Caiaphas immediately calls it blasphemy (Mk. 14:63-64; Mt. 26:65). Luke simplifies the exchange. “They said, ‘If you are the Messiah, tell us.’ He replied, ‘If I tell you, you will not believe; and if I question you, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” All of them asked, ‘Are you, then, the Son of God?’ He said to them, ‘You say that I am’” (Lk. 22:67-70). By eliminating the reference to Daniel 7:14 and the need to explain “blasphemy,” Luke helps the Gentile audience understand the scene.

If Peter could deny the Lord as he did, and later find forgiveness and acceptance, those of us who have also failed at times should take heart. As for the accusation of Jesus–Messiah, Son of Man, Son of God, King of the Jews (as they put it in the inscription on the cross)–though Caiaphas and his supporters choked on it, we believe it.